The Book of Job is one of the greatest representations of how the reward-punishment paradigm functions for the Hebrew people and those who follow the ways of God. In this respect the world of religious interpretation of such phenomena can be pointed out from the translation of this book by Raymond Scheindlin. The analytical description of how the main hero in the book stayed firm in his devotion and faith to God provides the beliefs about better ways for Hebrews. However, the contradictions about suspected rewards because of the sufferings are neglected today by both Hebrews and Christians. This fact makes the discussion in the paper more picturesque in arguments and facts. Schneidlin’s translation of the book gives more suppositions about the manner of initial expressions included in the book in the ancient language of Hebrew. Thus, the Jewish understanding of the Jewish religious approach is well maintained in the translation of the Book of Job by Raymond Schneidlin. Reward-punishment paradigm should not be understood categorically, but with a mere extent of its essence and significance for believers.
Beginning the discussion it is vital, first of all, to mention that the main hero in the Biblical book underwent many severe trials. He was blamed and even left by all closest people owing to his faith that God will never leave him. This is why the main idea of the book touches upon the etalon of Job for believers. Looking at the ordeals of Job, one can hardly exaggerate the extent of his sufferings and time of sadness which was in his destiny. For some reason Job was void of all amenities for life. He was one of the richest men in the land of Utz. The paradigm of his sufferings throughout the book is equivocal due to many suppositions.
First of all, when comparing, for example, the people of Israel in their chase from Egypt, the sufferings inflicted to them by God were rather deserved. People many times ignored what God said. Furthermore, they tried to make another God using the golden calf. Of course, the Promised Land was seen only by few of them. Sufferings of Israel were the result of their stubbornness in understanding and making things, as they wish.
On the contrary, Job was righteous enough to be cursed and blamed in his life. He followed the Covenant and made sacrifices for God. His destiny was unfair, and according to the points of common sense he was like a “glutton for punishment”. He appeared to be so due to the desire of God to demonstrate before the devil devotion of Job and his inner motives to serve in accordance to the Law. Job represented his readiness to the days of sorrow in his life. However, he never felt sad during the whole period of suffering, which lasted almost a year. In this respect the main objection of Satan to God about Job was that it is due to his prosperity and health that he is blameless and righteous. This idea was a stimulus for God to show the real “face” of Job. Moreover, the sufferings of Job are a representation of how a man values his living without every material good. In other words, it is a description of whether a man depends on what he/she has or not? Such an actual representation of main values for people is striking and gives in most cases a positive answer. People really depend on the material amenities and their well-being as well. The story of Job is excluded in this case. He recognizes his uneasy position, but takes it for granted: “Days of suffering have seized me; by night my bones are hacked from me, my sinews cannot rest” (Schneidlin 122).
It is insane to think that when everything goes wrong it could be even worse. Job persuaded himself that problems with health are temporary and that everything would be better, because of the God’s awareness of his problems. This is a great example of a man’s devotion to God. Moreover, it is an etalon of faith. However, Scheidlin is convinced in the idea that Job did not seek moral and material compensation (Scheidlin 200). It is so due to theoretical arguments in favor of Job’s underlining of the problem, as under the control of God. He felt that if he failed in faith, then the situation would appear to be inevitable. It is hard to understand, but the paradigm of the punishment is quite disputed in terms of Job. This idea is far from logic and rational understanding. This is the demonstration of how a man should behave in his/her faith. It is more difficult to understand such an idea when there is no point in supposed or predicted restoration.
Another lesson that Job understood during the trials of his life is that fears lead to suffering. This idea is emphasized dramatically. However, the assertion by Job represents the truth of life, namely when he admits: “One thing I feared, and it befell, and what I dreaded came to me” (Schneidlin 60). Here lies one mistake by Job: he let Satan come into his life by means of fear. In fact, fear is opposite to faith. Faith is the greatest weapon in arms of God. On the other hand, fear is the best weapon made by devil. The inability of Job to prevail over his fears provided more severe and ominous consequences in his life. Though, having an idea of the punishment which appeared in the whole “essence” of his life, Job makes several assumptions not about the reasons for such ordeals, but about the way God leads him. For Job, the punishment was uneasy and hard to go through, because he is just a man. Then there is a question: Why do good people suffer? In case of Job this seems to be unanswered. It is an age-old hoax of life. However, here God represents his love for Job after all trials which happened. It is represented in compensation of everything which Job had but far more. Though, Job became more prosperous, as a result.
To conclude, the reward-punishment paradigm in the Book of Job is the most disputed question. The point is that unfair destiny of Job was a real ordeal. One may presuppose that there hardly is a man who can be as faithful, as Job was. The sufferings of Job are both representations of his devotion to God and the result of his fears. It is hard to make out the probability of the reward in terms of hardships and long-lasting sufferings. However, on the example of Job, a real believer sees the etalon of a faithful and highly devoted to God-man.
Works cited
Scheindlin, Raymond P. The Book of Job. New York: W.W. Norton & Co., 1999.